Islamic Golden Age
The Islamic Golden Age was a period of cultural and scientific flourishing in the history of Islam, traditionally dated from the 8th century to the 14th century. This period is traditionally understood to have begun during the reign of the Abbasid caliph Harun al-Rashid with the inauguration of the House of Wisdom in Baghdad, where scholars from various parts of the world with different cultural backgrounds were mandated to gather and translate all of the world's classical knowledge into the Arabic language; this period is traditionally said to have ended with the collapse of the Abbasid caliphate due to Mongol invasions and the Siege of Baghdad in 1258 AD. A few contemporary scholars place the end of the Islamic Golden Age as late as the end of 15th to 16th centuries; the metaphor of a golden age began to be applied in 19th-century literature about Islamic history, in the context of the western aesthetic fashion known as Orientalism. The author of a Handbook for Travelers in Syria and Palestine in 1868 observed that the most beautiful mosques of Damascus were "like Mohammedanism itself, now decaying" and relics of "the golden age of Islam".
There is no unambiguous definition of the term, depending on whether it is used with a focus on cultural or on military achievement, it may be taken to refer to rather disparate time spans. Thus, one 19th century author would have it extend to the duration of the caliphate, or to "six and a half centuries", while another would have it end after only a few decades of Rashidun conquests, with the death of Umar and the First Fitna. During the early 20th century, the term was used only and referred to the early military successes of the Rashidun caliphs, it was only in the second half of the 20th century that the term came to be used with any frequency, now referring to the cultural flourishing of science and mathematics under the caliphates during the 9th to 11th centuries, but extended to include part of the late 8th or the 12th to early 13th centuries. Definitions may still vary considerably. Equating the end of the golden age with the end of the caliphates is a convenient cut-off point based on a historical landmark, but it can be argued that Islamic culture had entered a gradual decline much earlier.
The various Quranic injunctions and Hadith, which place values on education and emphasize the importance of acquiring knowledge, played a vital role in influencing the Muslims of this age in their search for knowledge and the development of the body of science. The Islamic Empire patronized scholars; the money spent on the Translation Movement for some translations is estimated to be equivalent to about twice the annual research budget of the United Kingdom’s Medical Research Council. The best scholars and notable translators, such as Hunayn ibn Ishaq, had salaries that are estimated to be the equivalent of professional athletes today; the House of Wisdom was a library established in Iraq by Caliph al-Mansur. During this period, the Muslims showed a strong interest in assimilating the scientific knowledge of the civilizations, conquered. Many classic works of antiquity that might otherwise have been lost were translated from Greek, Indian, Chinese and Phoenician civilizations into Arabic and Persian, in turn translated into Turkish and Latin.
Christians the adherents of the Church of the East, contributed to Islamic civilization during the reign of the Ummayads and the Abbasids by translating works of Greek philosophers and ancient science to Syriac and afterwards to Arabic. They excelled in many fields, in particular philosophy and theology. For a long period of time the personal physicians of the Abbasid Caliphs were Assyrian Christians. Among the most prominent Christian families to serve as physicians to the caliphs were the Bukhtishu dynasty. Throughout the 4th to 7th centuries, Christian scholarly work in the Greek and Syriac languages was either newly translated or had been preserved since the Hellenistic period. Among the prominent centers of learning and transmission of classical wisdom were Christian colleges such as the School of Nisibis and the School of Edessa, the pagan University of Harran and the renowned hospital and medical academy of Jundishapur, the intellectual and scientific center of the Church of the East.
The House of Wisdom was founded in Baghdad in 825, modelled after the Academy of Gondishapur. It was led with the support of Byzantine medicine. Many of the most important philosophical and scientific works of the ancient world were translated, including the work of Galen, Plato, Aristotle and Archimedes. Many scholars of the House of Wisdom were of Christian background. Among the various countries and cultures conquered through successive Islamic conquests, a remarkable number of scientists originated from Persia, who contributed immensely to the scientific flourishing of the Islamic Golden Age. According to Bernard Lewis: "Culturally and most remarkable of all religiously, the Persian contribution to this new Islamic civilization is of immense importance; the wo
Apothecary is a 2014 Indian Malayalam-language medical thriller film directed by Madhav Ramadasan, produced by George Mathew and Baby Mathew under the banner of Arambankudiyil Cinemas. The film stars Suresh Gopi, Abhirami, Meera Nandan and Asif Ali; the film received Special Jury Mention in 45th Kerala State Film Awards for Indrans and producer Dr. George Mathew. Dr. Vijay Nambiar is a renowned neurosurgeon, he lives with his wife, Dr. Nalini Nambiar, their two children. Both doctors work at the Apothecary Hospital; the film begins with Nambiyar's being admitted to the hospital because of a motor vehicle accident. He has suffered a brain injury, his chance of survival seems slim. Subin Joseph, a patient of Nambiyar's, comes to visit him. Subin recounts his experience at the hospital under Nambiyar's care; the hospital is revealed to be run greedily, with patients being subjected to expensive and unnecessary tests and medicines. Nambiyar is a doctor with a good reputation, but is forced by the management to run clinical trials for new drugs.
He realizes that such trials are necessary for progress, but the lack of ethical protocol and the side effects of such drugs turn the patients' lives into a living hell. This dilemma consumes him, his soul is locked in the bad actions of his work. His accident resulted from such an episode, he is redeemed with the realization that his work has saved thousands, compared to the few lives destroyed by his actions. Should he live, he would go on to save more lives. Nambiyar returns to life a changed man, he confronts the hospital board about their actions. He reminds them of the definition of'Apothecary', used years back, to refer to doctors who treated village folk with their medicines. Stating that the hospital retains that name, he leaves the hospital to set up a charitable institution, his wife and several of the hospital staff and patients accompany him on his new journey. Suresh Gopi as Dr. Vijay Nambiar Jayasurya as Subin Joseph Asif Ali as Prathapan Abhirami as Dr. Nalini Nambiar, wife of Dr. Vijay Meera Nandan as Daisy, lover of Subin Raghavan Nair as Dr. Shankar Vasudev Indrans as Joseph, father of Subin Kavitha Nair as Sabira Usman Thampy Antony as Dr. Ali Ahamed Neeraj Madhav as Shinoy Joseph, brother of Subin Lishoy as Dr. Peethambaran Malavika as Meenu Jayaraj Warrier as Varkkichan Arun as Dr. Raheem Seema G. Nair as Clara, mother of Subin Jayan Cherthala as Sajan Xavier Mohanakrishnan as Hameed Dr. George Mathew as Dr. Mathew Koshi Shivakumar as Dr. MK Nambiar, father of Dr. Vijay Preman as Meenu's father Sajad Brite as Usman, husband of Sabira Neeraja as Dr. Nimisha Saniya Iyappan Bindu Krishna as Dr. Maria Paresh C Palicha of Rediff movies praised Suresh Gopi's performance and noted that the film could have been better.
Nicy, V. P. of International Business Times, wrote that Apothecary is a must watch. She praised performance of Jayasurya. National Film AwardsBest Actor - Jayasurya: Nominated2014 Kerala State Film AwardsWon, Special Jury Mention - Dr George Mathew Won, Kerala State Film Award – Special Mention - Indrans – Acting Apothecary on IMDb
Medicine in the medieval Islamic world
In the history of medicine, Islamic medicine is the science of medicine developed in the Islamic Golden Age, written in Arabic, the lingua franca of Islamic civilization. Islamic medicine preserved and developed the medical knowledge of classical antiquity, including the major traditions of Hippocrates and Dioscorides. During the post-classical era, Islamic medicine was the most advanced in the world, integrating concepts of ancient Greek and Persian medicine as well as the ancient Indian tradition of Ayurveda, while making numerous advances and innovations. Islamic medicine, along with knowledge of classical medicine, was adopted in the medieval medicine of Western Europe, after European physicians became familiar with Islamic medical authors during the Renaissance of the 12th century. Medieval Islamic physicians retained their authority until the rise of medicine as a part of the natural sciences, beginning with the Age of Enlightenment, nearly six hundred years after their textbooks were opened by many people.
Aspects of their writings remain of interest to physicians today. Medicine was a central part of medieval Islamic culture. Responding to circumstances of time and place/location, Islamic physicians and scholars developed a large and complex medical literature exploring and synthesizing the theory and practice of medicine Islamic medicine was built on tradition, chiefly the theoretical and practical knowledge developed in Arabia and was known at Muhammad's time, ancient Hellenistic medicine such as Unani, ancient Indian medicine such as Ayurveda, the ancient Iranian Medicine of the Academy of Gundishapur; the works of ancient Greek and Roman physicians Hippocrates and Dioscorides had a lasting impact on Islamic medicine. Ophthalmology has been described as the most successful branch of medicine researched at the time, with the works of Ibn al-Haytham remaining an authority in the field until early modern times; the adoption by the newly forming Islamic society of the medical knowledge of the surrounding, or newly conquered, "heathen" civilizations had to be justified as being in accordance with the beliefs of Islam.
Early on, the study and practice of medicine was understood as an act of piety, founded on the principles of Imaan and Tawakkul. The Prophet not only instructed sick people to take medicine, but he himself invited expert physicians for this purpose. Muhammad's opinions on health issues, habits with regard to leading a healthy life, were collected early on, edited as a separate corpus of writings under the title Ṭibb an-Nabī. In the 14th century, Ibn Khaldun, in his work Muqaddimah provides a brief overview over what he called "the art and craft of medicine", separating the science of medicine from religion: You'll have to know that the origin of all maladies goes back to nutrition, as the Prophet – God bless him! – says with regard to the entire medical tradition, as known by all physicians if this is contested by the religious scholars. These are his words: "The stomach is the House of Illness, abstinence is the most important medicine; the cause of every illness is a poor digestion." The Sahih al-Bukhari, a collection of prophetic traditions, or hadith by Muhammad al-Bukhari refers to a collection of Muhammad's opinions on medicine, by his younger contemporary Anas bin-Malik.
Anas writes about two physicians who had treated him by cauterization and mentions that the prophet wanted to avoid this treatment and had asked for alternative treatments. On, there are reports of the caliph ʿUthmān ibn ʿAffān fixing his teeth with a wire made of gold, he mentions that the habit of cleaning one's teeth with a small wooden toothpick dates back to pre-islamic times. The "Prophetic medicine" was mentioned by the classical authors of Islamic medicine, but lived on in the materia medica for some centuries. In his Kitab as-Ṣaidana from the 10./11. Century, Al-Biruni refers to collected poems and other works dealing with, commenting on, the materia medica of the old Arabs; the most famous physician was Al-Ḥariṯ ben-Kalada aṯ-Ṯaqafī, who lived at the same time as the prophet. He is supposed to have been in touch with the Academy of Gondishapur he was trained there, he had a conversation once with Khosrow I Anushirvan about medical topics. Most the Arabian physicians became familiar with the Graeco-Roman and late Hellenistic medicine through direct contact with physicians who were practicing in the newly conquered regions rather than by reading the original or translated works.
The translation of the capital of the emerging Islamic world to Damascus may have facilitated this contact, as Syrian medicine was part of that ancient tradition. The names of two Christian physicians are known: Ibn Aṯāl worked at the court of Muawiyah I, the founder of the Umayyad dynasty; the caliph abused his knowledge. Abu l-Ḥakam, responsible for the preparation of drugs, was employed by Muawiah, his son and great-grandson were serving the Umayyad and Abbasid caliphate. These sources testify to the fact that the physicians of the emerging islamic society were familiar with the classical medical traditions at the times of the Umayyads; the medical knowledge arrived from Alexandria, was transferred by Syrian scholars, or translators, finding its way into the Islamic world. Few sources provide information about how the expanding Islamic society received any medical knowledge. A physician called Abdalmalik ben Abgar al-Kinānī from Kufa in Iraq is supposed to have worked at the medical school of Alexandria before he joined ʿUmar ibn ʿAbd al-ʿAzīz's court
Geoffrey Chaucer was an English poet and author. Considered the greatest English poet of the Middle Ages, he is best known for The Canterbury Tales. Chaucer has been styled the "Father of English literature" and was the first writer buried in Poets' Corner of Westminster Abbey. Chaucer achieved fame in his lifetime as a philosopher and astronomer, composing the scientific A Treatise on the Astrolabe for his 10-year-old son Lewis, he maintained an active career in the civil service as a bureaucrat and diplomat. Among Chaucer's many other works are The Book of the Duchess, The House of Fame, The Legend of Good Women, Troilus and Criseyde, he is seen as crucial in legitimising the literary use of the Middle English vernacular at a time when the dominant literary languages in England were still French and Latin. Chaucer was born in London sometime around 1343, though the precise date and location remain unknown, his father and grandfather were both London vintners, several previous generations had been merchants in Ipswich.
His family name is derived from the French chausseur, meaning "shoemaker". In 1324, his father John Chaucer was kidnapped by an aunt in the hope of marrying the 12-year-old to her daughter in an attempt to keep property in Ipswich; the aunt was imprisoned and fined £250, equivalent to £200,000 today, which suggests that the family was financially secure. John Chaucer married Agnes Copton who inherited properties in 1349, including 24 shops in London from her uncle Hamo de Copton, described in a will dated 3 April 1354 and listed in the City Hustings Roll as "moneyer", said to be moneyer at the Tower of London. In the City Hustings Roll 110, 5, Ric II, dated June 1380, Chaucer refers to himself as me Galfridum Chaucer, filium Johannis Chaucer, Londonie. While records concerning the lives of his contemporary friends, William Langland and the Pearl Poet, are non-existent, since Chaucer was a public servant, his official life is well documented, with nearly five hundred written items testifying to his career.
The first of the "Chaucer Life Records" appears in 1357, in the household accounts of Elizabeth de Burgh, the Countess of Ulster, when he became the noblewoman's page through his father's connections, a common medieval form of apprenticeship for boys into knighthood or prestige appointments. The countess was married to Lionel, Duke of Clarence, the second surviving son of the king, Edward III, the position brought the teenage Chaucer into the close court circle, where he was to remain for the rest of his life, he worked as a courtier, a diplomat, a civil servant, as well as working for the king from 1389 to 1391 as Clerk of the King's Works. In 1359, in the early stages of the Hundred Years' War, Edward III invaded France and Chaucer travelled with Lionel of Antwerp, 1st Duke of Clarence, Elizabeth's husband, as part of the English army. In 1360, he was captured during the siege of Rheims. Edward paid £16 for his ransom, a considerable sum, Chaucer was released. After this, Chaucer's life is uncertain, but he seems to have travelled in France and Flanders as a messenger and even going on a pilgrimage to Santiago de Compostela.
Around 1366, Chaucer married Philippa Roet. She was a lady-in-waiting to Edward III's queen, Philippa of Hainault, a sister of Katherine Swynford, who became the third wife of John of Gaunt, it is uncertain how many children Chaucer and Philippa had, but three or four are most cited. His son, Thomas Chaucer, had an illustrious career, as chief butler to four kings, envoy to France, Speaker of the House of Commons. Thomas's daughter, married the Duke of Suffolk. Thomas's great-grandson, John de la Pole, Earl of Lincoln, was the heir to the throne designated by Richard III before he was deposed. Geoffrey's other children included Elizabeth Chaucy, a nun at Barking Abbey, Agnes, an attendant at Henry IV's coronation. Chaucer's "Treatise on the Astrolabe" was written for Lewis. According to tradition, Chaucer studied law in the Inner Temple at this time, he became a member of the royal court of Edward III as a valet de chambre, yeoman, or esquire on 20 June 1367, a position which could entail a wide variety of tasks.
His wife received a pension for court employment. He travelled abroad at least some of them in his role as a valet. In 1368, he may have attended the wedding of Lionel of Antwerp to Violante Visconti, daughter of Galeazzo II Visconti, in Milan. Two other literary stars of the era were in attendance: Petrarch. Around this time, Chaucer is believed to have written The Book of the Duchess in honour of Blanche of Lancaster, the late wife of John of Gaunt, who died in 1369 of the plague. Chaucer travelled to Picardy the next year as part of a military expedition. Numerous scholars such as Skeat and Rowland suggested that, on this Italian trip, he came into contact with Petrarch or Boccaccio, they introduced him to medieval the forms and stories of which he would use later. The purposes of a voyage in 1377 are mysterious, as details within the historical record conflict. Documents suggest it was a mission, along with Jean Froissart, to arrange a marriage between the future King Richard II and a French princess, thereby ending the Hundred Years War.
If this was the purpose of their trip, they seem to have been unsuccessful. In 1378, Richard II sent Chaucer as an envoy to the Visconti and to Sir John Hawkwood, English condottiere in Milan, it has been specu
Babylon was a key kingdom in ancient Mesopotamia from the 18th to 6th centuries BC. The city was built on the Euphrates river and divided in equal parts along its left and right banks, with steep embankments to contain the river's seasonal floods. Babylon was a small Akkadian town dating from the period of the Akkadian Empire c. 2300 BC. The town became part of a small independent city-state with the rise of the First Babylonian dynasty in the 19th century BC. After the Amorite king Hammurabi created a short-lived empire in the 18th century BC, he built Babylon up into a major city and declared himself its king, southern Mesopotamia became known as Babylonia and Babylon eclipsed Nippur as its holy city; the empire waned under Hammurabi's son Samsu-iluna and Babylon spent long periods under Assyrian and Elamite domination. After being destroyed and rebuilt by the Assyrians, Babylon became the capital of the short lived Neo-Babylonian Empire from 609 to 539 BC; the Hanging Gardens of Babylon was one of the Seven Wonders of the Ancient World, although a number of scholars believe these were in the Assyrian capital of Nineveh.
After the fall of the Neo-Babylonian Empire, the city came under the rule of the Achaemenid, Parthian and Sassanid empires. It has been estimated that Babylon was the largest city in the world c. 1770 – c. 1670 BC, again c. 612 – c. 320 BC. It was the first city to reach a population above 200,000. Estimates for the maximum extent of its area range from 890 to 900 hectares; the remains of the city are in present-day Hillah, Babil Governorate, about 85 kilometres south of Baghdad, comprising a large tell of broken mud-brick buildings and debris. The main sources of information about Babylon—excavation of the site itself, references in cuneiform texts found elsewhere in Mesopotamia, references in the Bible, descriptions in classical writing, second-hand descriptions —present an incomplete and sometimes contradictory picture of the ancient city at its peak in the sixth century BC; the English Babylon comes from a transliteration of the Akkadian Bābilim. Archibald Sayce, writing in the 1870s, considered Bab-ilu or Bab-ili to be the translation of an earlier Sumerian name Ca-dimirra, meaning "gate of god", based on the characters KAN4 DIĜIR.
RAKI or based on other characters. According to Professor Dietz-Otto Edzard, the city was called Babilla, but by the time of the Third Dynasty of Ur, through a process of etymological speculation, had become Bāb-ili meaning "gate of god" or "god's gate"; the "gate of god" translation is viewed as a folk etymology to explain an unknown original non-Semitic placename. Linguist I. J. Gelb suggested in 1955 that Babil/Babilla is the basis of the city name, of unknown meaning and origin, as there were other similarly-named places in Sumer, there are no other examples of Sumerian place-names being replaced with Akkadian translations, he deduced that it transformed into Akkadian Bāb-ili, that the Sumerian Ka-dig̃irra was a translation of that, rather than vice versa. In the Bible, the name appears as Babel, interpreted in the Book of Genesis to mean "confusion", from the verb bilbél; the modern English verb, to babble, is popularly thought to derive from this name, but there is no direct connection.
Ancient records in some situations use "Babylon" as a name for other cities, including cities like Borsippa within Babylon's sphere of influence, Nineveh for a short period after the Assyrian sack of Babylon. The remains of the city are in present-day Hillah, Babil Governorate, about 85 kilometers south of Baghdad, comprising a large tell of broken mud-brick buildings and debris; the site at Babylon consists of a number of mounds covering an area of about 2 by 1 kilometer, oriented north to south, along the Euphrates to the west. The river bisected the city, but the course of the river has since shifted so that most of the remains of the former western part of the city are now inundated; some portions of the city wall to the west of the river remain. Only a small portion of the ancient city has been excavated. Known remains include: Kasr – called Palace or Castle, it is the location of the Neo-Babylonian ziggurat Etemenanki and lies in the center of the site. Amran Ibn Ali – the highest of the mounds at 25 meters, to the south.
It is the site of Esagila, a temple of Marduk which contained shrines to Ea and Nabu. Homera – a reddish-colored mound on the west side. Most of the Hellenistic remains are here. Babil – a mound about 22 meters high at the northern end of the site, its bricks have been subject to looting since ancient times. It held a palace built by Nebuchadnezzar. Archaeologists have recovered few artifacts predating the Neo-Babylonian period; the water table in the region has risen over the centuries, artifacts from the time before the Neo-Babylonian Empire are unavailable to current standard archaeological methods. Additionally, the Neo-Babylonians conducted significant rebuilding projects in the city, which destroyed or obscured much of the earlier record. Babylon was pillaged numerous times after revolting against foreign rule, most notably by t
The Abbasid Caliphate was the third of the Islamic caliphates to succeed the Islamic prophet Muhammad. It was founded by a dynasty descended from Muhammad's uncle, Abbas ibn Abdul-Muttalib, from whom the dynasty takes its name, they ruled as caliphs for most of the caliphate from their capital in Baghdad in modern-day Iraq, after having overthrown the Umayyad Caliphate in the Abbasid Revolution of 750 CE. The Abbasid Caliphate first centred its government in Kufa, modern-day Iraq, but in 762 the caliph Al-Mansur founded the city of Baghdad, near the ancient Sasanian capital city of Ctesiphon; the Abbasid period was marked by reliance on Persian bureaucrats for governing the territories as well as an increasing inclusion of non-Arab Muslims in the ummah. Persianate customs were broadly adopted by the ruling elite, they began patronage of artists and scholars. Baghdad became a centre of science, culture and invention in what became known as the Golden Age of Islam. Despite this initial cooperation, the Abbasids of the late 8th century had alienated both non-Arab mawali and Iranian bureaucrats.
They were forced to cede authority over al-Andalus to the Umayyads in 756, Morocco to the Idrisid dynasty in 788, Ifriqiya to the Aghlabids in 800 and Egypt to the Isma'ili-Shia caliphate of the Fatimids in 969. The political power of the caliphs ended with the rise of the Iranian Buyids and the Seljuq Turks, who captured Baghdad in 945 and 1055, respectively. Although Abbasid leadership over the vast Islamic empire was reduced to a ceremonial religious function, the dynasty retained control over its Mesopotamian domain; the Abbasids' period of cultural fruition ended in 1258 with the sack of Baghdad by the Mongols under Hulagu Khan. The Abbasid line of rulers, Muslim culture in general, re-centred themselves in the Mamluk capital of Cairo in 1261. Though lacking in political power, the dynasty continued to claim religious authority until after the Ottoman conquest of Egypt in 1517; the Abbasid caliphs were Arabs descended from Abbas ibn Abd al-Muttalib, one of the youngest uncles of Muhammad and of the same Banu Hashim clan.
The Abbasids claimed to be the true successors of Prophet Muhammad in replacing the Umayyad descendants of Banu Umayya by virtue of their closer bloodline to Muhammad. The Abbasids distinguished themselves from the Umayyads by attacking their moral character and administration in general. According to Ira Lapidus, "The Abbasid revolt was supported by Arabs the aggrieved settlers of Merv with the addition of the Yemeni faction and their Mawali"; the Abbasids appealed to non-Arab Muslims, known as mawali, who remained outside the kinship-based society of the Arabs and were perceived as a lower class within the Umayyad empire. Muhammad ibn'Ali, a great-grandson of Abbas, began to campaign in Persia for the return of power to the family of Prophet Muhammad, the Hashimites, during the reign of Umar II. During the reign of Marwan II, this opposition culminated in the rebellion of Ibrahim the Imam, the fourth in descent from Abbas. Supported by the province of Khorasan though the governor opposed them, the Shia Arabs, he achieved considerable success, but was captured in the year 747 and died assassinated, in prison.
On 9 June 747, Abu Muslim, rising from Khorasan initiated an open revolt against Umayyad rule, carried out under the sign of the Black Standard. Close to 10,000 soldiers were under Abu Muslim's command when the hostilities began in Merv. General Qahtaba followed the fleeing governor Nasr ibn Sayyar west defeating the Umayyads at the Battle of Gorgan, the Battle of Nahāvand and in the Battle of Karbala, all in the year 748; the quarrel was taken up by Ibrahim's brother Abdallah, known by the name of Abu al-'Abbas as-Saffah, who defeated the Umayyads in 750 in the battle near the Great Zab and was subsequently proclaimed caliph. After this loss, Marwan fled to Egypt; the remainder of his family, barring one male, were eliminated. After their victory, As-Saffah sent his forces to Central Asia, where his forces fought against Tang expansion during the Battle of Talas; the noble Iranian family Barmakids, who were instrumental in building Baghdad, introduced the world's first recorded paper mill in the city, thus beginning a new era of intellectual rebirth in the Abbasid domain.
As-Saffah focused on putting down numerous rebellions in Mesopotamia. The Byzantines conducted raids during these early distractions; the first change the Abbasids, under Al-Mansur, made was to move the empire's capital from Damascus, in Syria, to Baghdad in Iraq. This was to both appease as well to be closer to the Persian mawali support base that existed in this region more influenced by Persian history and culture, part of the Persian mawali demand for less Arab dominance in the empire. Baghdad was established on the Tigris River in 762. A new position, that of the vizier, was established to delegate central authority, greater authority was delegated to local emirs; this meant that many Abbasid caliphs were relegated to a more ceremonial role than under the Umayyads, as the viziers began to exert greater influence, the role of the old Arab aristocracy was replaced by a Persian bureaucracy. During Al-Mansur's time control of Al-Andalus was lost, the Shia revolted and were defeated a year at the Battle of Bakhamra.
The Abbasids had depended on the support of Persians in their overthrow of the Umayyads. Abu al-'Abbas' successor, Al-Mansur welcomed non-Arab Musli
Al-Andalus known as Muslim Spain, Muslim Iberia, or Islamic Iberia, was a medieval Muslim territory and cultural domain that in its early period occupied most of Iberia, today's Portugal and Spain. At its greatest geographical extent, it occupied the northwest of the Iberian peninsula and a part of present day southern France Septimania and for nearly a century extended its control from Fraxinet over the Alpine passes which connect Italy with the remainder of Western Europe; the name more describes the parts of the peninsula governed by Muslims at various times between 711 and 1492, though the boundaries changed as the Christian Reconquista progressed shrinking to the south around modern-day Andalusia and to the Emirate of Granada. Following the Umayyad conquest of Hispania, al-Andalus at its greatest extent, was divided into five administrative units, corresponding to modern Andalusia and Galicia, Castile and León, Aragon, the County of Barcelona, Septimania; as a political domain, it successively constituted a province of the Umayyad Caliphate, initiated by the Caliph Al-Walid I.
Rule under these kingdoms led to a rise in cultural exchange and cooperation between Muslims and Christians. Christians and Jews were subject to a special tax called Jizya, to the state, which in return provided internal autonomy in practicing their religion and offered the same level of protections by the Muslim rulers. Under the Caliphate of Córdoba, al-Andalus was a beacon of learning, the city of Córdoba, the largest in Europe, became one of the leading cultural and economic centres throughout the Mediterranean Basin and the Islamic world. Achievements that advanced Islamic and Western science came from al-Andalus, including major advances in trigonometry, surgery, pharmacology and other fields. Al-Andalus became a major educational center for Europe and the lands around the Mediterranean Sea as well as a conduit for cultural and scientific exchange between the Islamic and Christian worlds. For much of its history, al-Andalus existed in conflict with Christian kingdoms to the north. After the fall of the Umayyad caliphate, al-Andalus was fragmented into minor states and principalities.
Attacks from the Christians intensified, led by the Castilians under Alfonso VI. The Almoravid empire intervened and repelled the Christian attacks on the region, deposing the weak Andalusi Muslim princes and included al-Andalus under direct Berber rule. In the next century and a half, al-Andalus became a province of the Berber Muslim empires of the Almoravids and Almohads, both based in Marrakesh; the Christian kingdoms in the north of the Iberian Peninsula overpowered the Muslim states to the south. In 1085, Alfonso VI captured Toledo. With the fall of Córdoba in 1236, most of the south fell under Christian rule and the Emirate of Granada became a tributary state of the Kingdom of Castile two years later. In 1249, the Portuguese Reconquista culminated with the conquest of the Algarve by Afonso III, leaving Granada as the last Muslim state on the Iberian Peninsula. On January 2, 1492, Emir Muhammad XII surrendered the Emirate of Granada to Queen Isabella I of Castile, completing the Christian Reconquista of the peninsula.
Although al-Andalus ended as a political entity, the nearly eight centuries of Islamic rule which preceded and accompanied the early formation of the Spanish nation-state and identity has left a profound effect on the country's culture and language in Andalusia. The toponym al-Andalus is first attested by inscriptions on coins minted in 716 by the new Muslim government of Iberia; these coins, called dinars, were inscribed in both Arabic. The etymology of the name "al-Andalus" has traditionally been derived from the name of the Vandals. In 1986, Joaquín Vallvé proposed that "al-Andalus" was a corruption of the name Atlantis, Halm in 1989 derived the name from a Gothic term, *landahlauts, in 2002, Georg Bossong suggested its derivation from a pre-Roman substrate. During the caliphate of the Umayyad Caliph Al-Walid I, the commander Tariq ibn-Ziyad led a small force that landed at Gibraltar on April 30, 711, ostensibly to intervene in a Visigothic civil war. After a decisive victory over King Roderic at the Battle of Guadalete on July 19, 711, Tariq ibn-Ziyad, joined by Arab governor Musa ibn Nusayr of Ifriqiya, brought most of the Visigothic Kingdom under Muslim occupation in a seven-year campaign.
They occupied Visigothic Septimania in southern France. Most of the Iberian peninsula became part of the expanding Umayyad Empire, under the name of al-Andalus, it was organized as a province subordinate to Ifriqiya, so, for the first few decades, the governors of al-Andalus were appointed by the emir of Kairouan, rather than the Caliph in Damascus. The regional capital was set at Córdoba, the first influx of Muslim settlers was distributed; the small army Tariq led in the initial conquest consisted of Berbers, while Musa's Arab force of over 12,000 soldiers was accompanied by a group of mawālī, that is, non-Arab Muslims, who were clients of the